Incorporated in Social Organism.
2. It is found incorporated into the social organism. What each man is conscious of doing in his own inner life, society, in its solidarity or constitutional unity, is found doing and enforcing. Organic humanity reveals the presence of the ethical conception and sure lines of its action everywhere. However diverse may be its judgments, there is such a thing as a public conscience that holds up conduct to favor or reprobation, not simply as beneficial or injurious but as being intrinsically right or wrong.
The social constitution is in fact framed together under the human capacity and necessity of perceiving and fulfilling the duties that arise in the inter-relations of associated life. For, the very laws and administrations on which the social order and welfare are dependent, and through which they are in a measure secured, are the embodiment of the ethical ideas and judgments of the people. No adjustment of relations is possible except upon this foundation. The obliteration of these ideas would mean social anarchy. "Society," says Prof. Borden P. Bowne, "in its organized form, is a moral institution with moral ends. However selfish individuals may be, they cannot live together without a social order which rests on moral ideas."[7]
Witnessed in History.
3. The great volume of history is witness to the universal phenomenon. Its records testify to the presence and action of the moral distinctions everywhere and in all the ages of the world. Whether these records present the customs and habits of early tribes, the rise and fall of nations, the reigns of princes and emperors, the exploits of generals and conquerors, the march and overthrow of armies, the relentless cruelty of tyrants or the noble service of patriots and benefactors, the establishment of just institutions or the miseries of the people where the oppressor's millstones grind on, all the pages are replete with evidence that men, around all the globe and through all the centuries, have been wont either to accuse or excuse the conduct and motives of one another according to some standard of moral judgment or sentiments of right and wrong. It is true that from some pages of history the moral sense seems darkened out of sight. They bring before us thousands of men, often the most conspicuous in the ever-changing drama of public life, from whose thinking the notions of right and wrong seem to have been wanting or obliterated, acting only from selfishness, avarice, or ambition, monsters of injustice, heartlessness, cruelty and blood. Many of its chapters are but the sickening stories of tribal and national feuds and wars, of crime, plunder and devastation, of hate, scheming and treachery, of thirst for power, fame and treasure, of moving armies and fields of carnage and fire-swept lands, seeming to report that the moral sense had no place or force whatever in the men who were the actors in those scenes. But these chapters of lurid crime and wrong, like the records of crime to-day, do not represent all the thought of the humanity of such times. They tell of the men and deeds that most completely defied the moral ideas that belonged to their own nature, and whose remorseless wrong-doing evoked the deep, indignant reprobation of the thousands and millions of innocent and injured sufferers. And when the pen of history, with eye on the relations of cause and effect and the unfolding issues of such flagrant violation of right and justice, has traced the steps of a divine Nemesis, a stern Avenger, following the guilty, age after age, the record proves to be, all the more emphatically, a ceaseless testimony to the great fact of moral distinctions as a world-wide and ceaseless phenomenon of human life.
Shown in All Religions.
4. The religions of the world all show the same fact. While these present a Godward side and express the perpetual human need of union and fellowship with the infinite divine Source of all Good, they at the same time testify to a distinctively moral constitution and action of human life. The sense of obligation, duty and guilt appears in the warp and woof of religion everywhere. While with a singular breach with reason religious rites and practices here and there have shown a wide departure from correct moral principles, yet the religious consciousness of the race has been almost a synonym for the action of the moral sense. In all lands and all ages this consciousness has carried with it, in greater or less clearness and force, a conviction that the Power above men not themselves is a Power that makes for righteousness, establishing and enforcing principles of duty among men. And the various religions of mankind, especially those of monotheistic teaching and more distinct development, present clear and emphatic codes of moral principles and requirement. Some of them are resolvable largely into philosophies of life, with ethical directions for the regulation of conduct. In the Egyptian Book of the Dead, which belongs to the age of the pyramid builders, from 2000 to 3000 B. C., we find set forth a morality marked by surprising breadth and purity.[8] In all the wide-spread religions of Asia, some of them emerging out of the darkness of prehistoric times, the Akkadian and Babylonian, Zoroastrianism, Brahmanism, Confucianism, Buddhism, Tâoism, Shintoism, and Mohammedanism, with their countless millions of followers, everywhere the constitution of man and social life is recognized as laid in laws of moral obligation and order, and religious life, in greater or less degree, is called to aspire to that which is judged to be right and good. Ancient Druidism was strongly marked by its emphatic moral tone. No Christian needs to be reminded with what sublime distinctness Christianity, with its redemption economy, declares the eternal distinction between moral good and evil, and calls men to peace and blessedness through faith and righteousness.
Religion, it is to be remembered, is in the broadest sense a fact of humanity. The distinguished anthropologist Quatrefages is sustained by the fullest evidence when he asserts that man is essentially a religious being. It appears in every tribe on earth. Moral conceptions and sentiments, however faint and faultily applied, are a part of this omnipresent religious mind of the race.
Pervades Literature.
5. Such moral conceptions pervade the general literature of the world. Wherever a people has progressed in culture sufficiently to create and preserve a literature, it is found to be many-tongued witness to a recognized difference between right and wrong. In its pages these discriminations appear as a never-ceasing characteristic of human thought. They come to us out of the remotest past and from regions untaught by the decalogue of Sinai. They illuminate, as already implied, the sacred books of India, China, Egypt, Persia and Babylonia, as well as the classic writings of ancient Greece and Rome and the Saga writing of Northern Europe. They not only form the body of the moral disquisitions of Socrates, Plato, Aristotle, Cato, Cicero, Seneca, Marcus Aurelius and many others, but color and shape the drama and lyric poetry in which the thought and sentiment of the race have been embalmed. To see illustrations of this we need only read the tragedies of Sophocles, for instance Œdipus Tyrannus, lines 863-871, or Antigone, lines 449–460, or listen to the verse of Horace, Book III, Ode 3, tracing the supremacy and triumph of a consciousness of right over all other authority and power. With the advance of humanity as the centuries have passed away literature is more and more the representation of human sentiment and life under the action and reaction of these ethical discriminations in the ever-changing conditions of the world. Philosophy and science and fiction and poetry and politics and jurisprudence are occupied in dealing with the principles and questions thus raised, and our modern libraries are largely the accumulated treasures of the thinking world on the significance and application of these principles.